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THE 


6roh>t5 of Gospel: 

A SERMON, 


OCCASIONED BY THE LAMENTED DEATH OF 

THE RAJAH RAMMOHUN ROY 


PREACHED ON SUNDAY, NOV. 10th, 1833, 

IN THE 


MEETING-HOUSE OF THE FIRST PRESBYTERIAN 
CONGREGATION, BELFAST, 


BY 

/■ 

Jv SCOTT PORTER, 

w 


ASSISTANT PASTOR OF THE CONGREGATION, 



BELFAST: 


PUBLISHED BY H. GREER, HIGH-STREET 


1833. 

{Price One Shilling Sixpence.) 


fd 






\ 


Finlay^ Printer^ Beljasi^ 




REV. WILLIAM BRUCE, D.D. 


Dear Sir^ 

I feel happy in being permitied to usher 
the following pages into the world, with the sanction of 
your venerable name prefixed. 

Allow me to take this opportunity of 
recording my high estimation of your character, acquire¬ 
ments, and services to the cause of truth ; as well as my 
heartfelt gratitude, for the kindness which I have uni¬ 
formly experienced from you, since our acquaintance 
commenced: and to subscribe myself. 

With respect and affection. 

Your obliged and faithful friend, 

J- SCOTT PORTER. 

Belfast, November, 1833. 




GROWTH OF THE GOSPEL. 


MATT. xiii. 31, 32, 

“ The Kingdom of Heaven is like to a grain of 
mustard seed; which a man took and sowed in 
his field ;—which indeed is theleastqfall seeds ; 
hut when it is grown^ it is the greatest among 
herhs^ and hecometh a tree : so that the birds of 
the air come and lodge in the branches thereof ?^ 


This is a prophetic parable. It announces to the dis¬ 
ciples of Jesus, the future triumphant progress of the 
faith which Christ, when he delivered it, was engaged 
in teaching ; and of which they were soon to become 
the apostles. “ The kingdom of Heaven*' —that is 
Christianity,—“ is like*' in its lowly origin, “ io a grain 
of sinapi^ which a man took and sowed in his field ; 
whichy indeedy is the least of all the seeds” that were 
employed by the .Jews for agricultural purposes; — 
“ but when it is grown up, it is the greatest among herbs^ 




6 


and hecomeih a iree^'" in height and appearance : so 
that the birds of the air come and lodge in its branches 
The progress of Christianity has completely verified 
this prediction of its founder. At first, it was to the eye 
of a casual observer,mean andcontemptible, insignificant 
as the minute grain to which it is compared in the pa¬ 
rable. Its founder was the peasant son of a rustic car¬ 
penter ; without connexions; without the advantages 
of birth, or rank, or education. He lived in poverty and 
died in shame. His missionaries were persons of the 
same humble rank with himself. They were fishermen, 
tax-gatherers, and tent-makers. With a single exception, 
they were plain, unlearned men; who could bring no¬ 
thing to the support of the cause W’hich they espoused, 
but a sound, though uncultivated understanding ; and 
an honest zeal for the diffusion of truth. The first con¬ 
verts to the Gospel moved in humble life. Not many 
rich, not many noble, not many learned were called.— 
None of the rulers, none of the Pharisees believed on 
him in whose name the doctrine of the cross was pro¬ 
claimed. Those who embraced Christianity, were not 
even considerable in number, when compared with the 
mass of persons in their own class of society. A more 
contemptible origin could scarcely be assigned to any 
sect: none which seemed to augur a more certain or a 
more speedy overthrow. 

But the difficulties of their position, did not dismay 
Jesus and his apostles. The grain of seed entrusted to 
them was small; but they cast it into the earth, trust- 


* It is evident, from this passage, and still more from the Rabbinical wri¬ 
tings, that our translators were mistaken, in supposing the plant in question 
to be mustard.' See the authorities quoted by Schleusner, v Sinapi. 



7 


fully, in the spirit of faith. Well they knew, that the 
great husbandman would watch over the growth of that, 
which, confiding in his care, they committed to the nur* 
turing influences of earth and Heaven.—And, therefore, 
they persevered.—Earthly friends were few and weak ; 
but their Heavenly advocate they knew to be all-power¬ 
ful and all-sutficient. Their enemies were many and in¬ 
fluential. The magistrates, the priests, and the people, 
were arrayed against them. But they felt themselves to 
be instruments in the hands of one against whom nei¬ 
ther people, priest, nor magistrate could avail. And, 
therefore, did they persevere. They saw the perils 
which they encountered. Christ well foreknew every 
pang that himself endured ; he frequently foretold every 
calamity that befel his companions and fellow labourers. 
But he despised the terrors of the world, and so did 
they. Unmoved by the contempt of men, they devoted 
themselves to their improvement and happiness. Unde¬ 
terred by cruel insults heaped upon them by those whose 
benefit they sought, they persevered in their noble task. 
Onwards, onwards, was their motto. Through good, 
through ill ;—through dangers, discouragements, and 
death, they preached to men, the glad message from the 
skies. 

And they laboured not in vain. Their trust in Divine 
Providence was not misplaced. They reaped, partially, 
even in their lifetime, the reward of their exertions,— 
for they saw their doctrine beginning to spread in many 
quarters; and they beheld indications of approaching 
usefulness appearing in many more. In the ages imme¬ 
diately succeeding them, the progress of the faith was 
rapid. It was embraced by whole nations, The con-^ 


8 


verts were not confined, as they had been at first, to the 
lower ranks of society; they belonged to every class, 
profession and dignity. There were among them the 
rich and the poor ;—the lowly and the lofty ; the un¬ 
lettered peasant, and the learned philosopher ; nay, 
kings and emperors did not disdain to enrol themselves 
among the followers of the crucified Galilean. And 
such, notwithstanding all theefforts of adversaries, and, 
what is a much more alarming source of danger, all 
the misconduct of supposed friends,—such is still the 
condition of Christianity. It is at least outwardly pro¬ 
fessed by the greatest and the noblest, the most power¬ 
ful and illustrious personages, among the most culti¬ 
vated and influential nations on the face of the earth. 
Christianity, alone, of all the religions that are professed 
among mankind, is on the advance. Large tracts and re¬ 
gions have been already added to its dominions ; some 
at a comparatively recent period. And we see enough 
to convince us, that the hope of its becoming, at last, 
a universal faith, is no chimerical project. This is the 
end at which Christianity aims.. With no other triumph, 
short of this, will it be satisfied. If we may judge from 
those indications which its progress hitherto affords, 
it seems clearly to be destined to realise the idea which 
it first taught men to entertain,—that of a faith embrac¬ 
ed by all, and purifying every soul. 

When our Saviour speaks of the small grain of seed 
becoming a tree, in whose branches the birds of the air 
may rest,—he is generally understood, by commentators, 
as announcing the accession to his ranks of nobles, 
princes, and sovereigns. The supposition is at least 
plausible ; for the birds whose wing bears them aloft to 


9 


the higher regions of the atmosphere, may be allowed 
to form no unfit emblems of the persons who in society 
fill the loftiest stations. But I see no necessity for con¬ 
fining the prophecy conveyed in the parable, to one 
kind of elevation. The men whom God has made the 
depositories of power, are, no doubt, high and lofty, 
in comparison with other men. But there are others, 
moving in much less conspicuous tracks, who are yet 
possessed of a better species of grandeur. There are 
the great in soul; the great in virtue. Yes ;—there are 
men whose intellectual powers have taken such flights 
into the lofty regions of knowledge, that they could 
look down and see beneath them lying, all the pride of 
wide dominion and extended fame 1 There are men who 
have achieved, in their own breasts, victories over self; 
over passion, appetite, and desire, compared with which, 
the conquests of Alexander or Napoleon, were but the 
amusements of children. Such characters, God has from 
time to time raised up to adorn and dignify the race of 
mankind ; to spread around them the lights of science 
and philosophy; to kindle the torch of philanthropy; to 
fan the genial flame of benevolence ; and to teach the 
base, the grovelling, and the low in soul,—the little vul¬ 
gar, and the great,—what human nature is, and to what 
an elevation it may soar. In my mind, the accession 
of one of these, confers more glory on Christianity, than 
would accrue from the homage of a host of kings. Were 
I called on to point out the person whose testimony I 
considered as of the greatest importance to the Gospel, 
I should direct my finger, not to the wealthy, the dig¬ 
nified, the powerfulnot to the warrior, the statesman, 
or the sovereign ;—but to some patient persevering vo- 

B 


10 


lary of truth and righteousness. I should select some 
one who lived in calm seclusion from the turmoil of bu¬ 
siness, and the pomps of ^eatness, devoting all the 
energies of a mighty spirit to the discovery and diffusion 
of sound principles; little regardful whether his doc¬ 
trines might be popular, or the reverse; provided only 
they commended themselves to his own reason ; and who 
practised what he taught. 

And, my friends, I could point out, not one but many 
such examples. I could select those whose vigorous 
minds have run the most excursive career into the realms 
of science and fancy,—-but who returned to take their 
rest in the branches of the Christian Revelation ; and 
who valued far more than those intellectual qualities 
and attainments, in which they outstripped all their co¬ 
temporaries, the possession of that invaluable treasure, 
the truth as it is in Jesus. I could point to him who 
sung in sublime accents, the fall and the recovery of 
man,—the strife of angels, and the overthrow of fiends ; 
the glorious majesty of Heaven, and the gloomy horrors 
of the infernal abyss ;— Milton ! He was a Christian ; 
— a zealous, a conscientious Christian;—a Christian 
upon rational and deliberate conviction ;—a Christian 
who spent much of his time, and employed much of his 
talent in elucidating the sense of those venerable wri¬ 
tings in which the principles of the faith are recorded; 
and who esteemed this the noblest occupation of his 
mental energies. And so was Newton : he whose com- 
prehensive soul grasped the huge machinery of the uni¬ 
verse in its embrace; and reduced to order the fragments 
of a mighty plan, before but imperfectly understood. 
So too was Locke ; who led the way to the knowledge 


11 


of the human mind ; teaching the student of nature to 
look inwards ; and revealing to him a world there, not 
less interesting nor less important in its relations, than 
the world without. And such was Lardner, the close, 
accurate, patient investigator of antiquity;—whose as¬ 
siduity never tired ; whose inquiring spirit was never 
satisfied while any fact relating to the early history of 
the faith was unexplored ; and whose candour in stating 
the result of his inquiries, has never been impeached, 
even by those whose judgment he controverted, and 
whose arguments he exposed. Such too was Sir Wil¬ 
liam Jones, whose researches into the language, his¬ 
tory, and records of the Oriental nations, have never 
been equalled by the labours of any other scholar, be¬ 
fore or since his day; and who undertook these inqui¬ 
ries for this among other important purposes,—that he 
might determine whether or not there existed in the li¬ 
terature of the East any authentic history irreconci¬ 
lable with the Christian Scriptures, The result of his 
search was his confirmation in the faith of Jesus: a con¬ 
clusion the more important,—because, as he himself de¬ 
clares, he would not have hesitated to avow, and had no 
motive to conceal the contrary inference, if it had ap¬ 
peared to be supported by the facts of the case, and sound 
argument. And,—not to trouble you by enumerating 
others, whom it would be easy to add to the list,—such 
was one, whose name I do not hesitate to introduce in con¬ 
nexion with those just mentioned, because I conceive 
him to have been in many respects the equal, and in 
some the superior of the greatest among them ;—I mean 
the late illustrious Christian Brahmin,—the Rajah Ram- 
MOHUN Roy. 'Bhese and such as these are the great men 


12 


whose names add weight and value to their testimony. 
These were the truly greatgreat not by the accident 
of birth,—not by the circumstances of fortune,—not by 
the chances of conquest, nor by the apportionment of 
worldly dominion; but great in genius, learning, and 
virtue. The dominion they have exercised, is over the 
spirit of man, the immortal soul,—not the gross mate¬ 
rial frame. Their patent of nobility bears the stamp and 
seal of the celestial chancery. When I contemplate the 
conduct and history of these illustrious sages j—when I 
witness their ardour in promoting the knowledge of di¬ 
vine truth;—when I see them exerting, in this holiest 
and best of causes, the transcendant abilities with which 
they were gifted by their Creator I am struck with 
the fulfilment of my Saviour’s prophetic similitude:— 
“ The kingdom of Heaven is like unto a grain of seed, 
which a man took and sowed in his field ;—which is 
indeed the least of all seeds ; but when it is sprung up, 
itbecomeih a tree,'' in whose branches the high soaring 
birds of Heaven take refuge. My faith is strengthened, 
when I witness the accomplishment of this seemingly 
most improbable prediction. I am made to feel that 
though Heaven and earth may pass away, the words of 
Jesus shall not pass away. . And I revere that Gospel, 
which though first preached to the poor, and, more than 
any other religion, adapted to the wants of persons in 
humble life, is not less suited to the requirements of the 
most refined and enlightened minds, 

I have mentioned the lately deceased Rajah Rammo- 
HUN Roy, as one whose talents and history entitle him 
to be ranked among those men of illustrious soul, to 
whom, as it appears to me, the phrase in the parable of 


13 


our Saviour may be most expressively referred : and a 
brief survey of the leading facts in his eventful life, will 
be sufficient to justify the estimate I have formed. 

The ancestors of this extraordinary man were of high 
rank among their countrymen* They belonged to the 
Brahmin caste; from which the priests of the Hindoo 
worship are always selected. This caste, as is well 
known, is invested with pre-eminent dignity and autho¬ 
rity among the Indians, and is even viewed with a reli¬ 
gious veneration. The ancestors of Rammohun Roy, 
and, of course, the Rajah himself, as well as all 
their other descendants, belonged to one of the 
highest of the orders or classes into which the sacred 
caste is divided. His remote progenitors, from time 
immemorial, had devoted themselves to the office of the 
priesthood, and the religious duties of their race ; but, 
about 140 years ago, the then representative of the fa¬ 
mily withdrew from these spiritual and sacerdotal func¬ 
tions, to mingle with the competitors in the race of am¬ 
bition. Several of his descendants subsequently filled 
the highest political offices, which Hindoos were allow¬ 
ed to hold, under the Government of the Mahommedan 
conquerers of India. The grandfather of Rammohun 
Roy resigned the honours and advantages of state, upon 
some disgust; and retired from the court to live upon 
his paternal property. His son, Ram HantRoy, follow¬ 
ed his example. This person had three sons,—of whom 
the third was Rammohun Roy, the subject of the pre- 
sent notice ; who was born in the year 1780, in the dis¬ 
trict of Burdwan. 

The early literary education of Rammohun Roy ap¬ 
pears to have been sedulously watched over. With Ian- 


14 


guages, in particular, he soon obtained an extensive and 
intimate acquaintance. The Bengallee, which is the com¬ 
mon language of Burdwan, was his vernacular tongue. 
In addition to this, he learned Hindoostanee and Persian, 
under the paternal roof. Both of these he knew as fa¬ 
miliarly as his mother tongue ; and we are assured, by 
competent authority, that with the latter, which is the 
court language of India, he possessed a critical acquain¬ 
tance. “ He had read and tasted the beauties of its 
poets; and often recited with enthusiasm the mystic 
strains of Hafiz, and the fine moral maxims of Sadi.’*— 
“ In the cool of the evening,” says Mr. Arnot, “while 
driving round Calcutta, under the mild rays of the moon, 
so ineffably beautiful in that climate, how delightful to 
hear him repeat the verses of his favourite bards.” Per¬ 
haps his familiarity with the writings of Mahommedan 
authors may have been one means of preparing his mind, 
in some degree, for the reception of the great truth ; 
that God is one pure and spiritual being:—and may 
have led the way to his final rejection of those three 
hundred and thirty millions of divinities, with whom 
modern Hindooism has crowded the areas of its paradise. 

Rammohun Roy was sent, at an early age, to acquire 
a knowledge of the Arabic language and literature, at 
the Mahommedan College, at Patna. It was here that he 
studied the sciences of Mathematics and Logic, by 
means of Arabic translations of the writings of Euclid 
and Aristotle. It is a curious fact, that these are the same 
books which are to this day employed as text-works in 
the University of Oxford ; and it is surely a proud tes¬ 
timony to ancient genius, that writings, composed in 
Greece two thousand years ago, are at present employ- 


15 


ed as the vehicles of knowledge,—on the banks of the 
Isis and those of the Ganges : regions never penetrated 
by any Greek of the classic period. The habits of close 
and accurate reasoning which studies like these contri¬ 
buted to form, are conspicuous in all the publications of 
Rammohun Roy. We can scarcely doubt that his early 
intimacy with the Moslem doctors, at Patna,—whose 
characters he respected, and to whom he looked with 
gratitude, as the means of instilling into his mind so 
much valuable knowledge,—must have materially weak 
ened his prejudices in favour of the abominable religion 
in which he had been brought up ; an d in whose prin¬ 
ciples he had been sedulously instructed. 

His mother’s relations, being Brahmins, not only by 
birth and caste, but also by profession ,— and being as 
such, engaged in the service of the temples, whence a 
large revenue w^as derived,—it is not wonderful that she 
was a zealous advocate for all the observances and tenets 
of Hindooism. At her suggestion, as I have reason to 
believe, Rammohun Roy was sent to Calcutta, that he 
might acquire a knowledge of the Sanscrit language, in 
w’hich the sacred books of the Hindoos are composed ; 
and thus qualify himself for engaging in the offices of 
religion, according to the Brahminical rites. This was 
the service for which she had destined her son. It 
would have been her delight and pride to see him enter 
on the sacred profession which had been followed by so 
many of his race. The rest of the family concurred in 
this desire ; but her hopes and their wishes were frus¬ 
trated by the avowal of principles which their object 
had even then adopted. At the early age of sixteen, he 
composed a tract against Hindoo idolatry; which, though 


16 


never published, gave great ofiFence to both his parents; 
so great that he was obliged to remove from the home 
in which he had been brought up. A limited sum al¬ 
lowed him by his father for necessary expenses, was now 
all that he could count upon as his own: and te was 
given to understand, that at his father’s death he would 
be deprived of that portion of the inheritance which 
would otherwise have been his. While thus exiled from 
his father’s house, he undertook and accomplished an 
extensive tour, through various countries, both within 
and without the limits of Hindoostan. He had set out 
on his travels with a most determined hostility to the 
British name and power in India ; and this feeling ac¬ 
companied him for the greater part of his tour ; but, after 
witnessing the tyranny, oppression, and robbery, open¬ 
ly practised by the native governments, and comparing 
with these the security and comfort enjoyed by the sub¬ 
jects of the British power, he completely changed his 
views ; and although I am well aware that to the last he 
cherished a hope that the Indian people might gradual¬ 
ly be rendered fit for self-government,—yet he regarded 
the present continuance of British power in the Penin¬ 
sula, as one of the best means for effecting this desirable 
result. It is in this spirit that he writes in one of his 
publications:—“ I now conclude my Essay, by offering 
up thanks to the Supreme Disposer of the events of this 
universe, for having unexpectedly delivered this coun¬ 
try from the long-continued tyranny of its former ru¬ 
lers, and placed it under the Government of the English; 
a nation, who not only are blessed with the enjoyment 
of civil and political liberty, but also interest themselves 
in promoting liberty and social happiness, as well as free 


17 


inquiry into literary and religious subjects among those 
nations, to which their influence extends.’’* Such a 
change of sentiment, avowed in such a manner, and 
from such motives, is equally honourable to the candour 
and to the benevolence of the writer. It is highly 
probable that this alteration of political opinion may 
have contributed indirectly to his adoption of Christian¬ 
ity at a subsequent period ; by inducing him to enter 
into the service of the East India Company, and to cul¬ 
tivate the society of enlightened Englishmen. 

In the course of his peregrinations, Rammohun Roy 
spent two or three years of his exile in Thibet; where 
he frequently incurred the indignation of the worship¬ 
pers of the Dalai Lama, by the open rejection of their 
doctrine, that this pretended Deity, who is a mere man, 
—the creature and the victim of the priests, was the 
creator and supporter of the world. During his long 
wanderings, he received much kindness from the female 
part of his family; and it has been conjectured that we 
may perhaps trace to this circumstance, his uniform 
courtesy and respect to the female sex. If so, we may 
surely refer to the same early impressions, the exertions 
which he afterwards made for the abolition of the Sut¬ 
tee,—or self-sacrifice of the widow on her husband’s fu¬ 
neral pile. 

At the age of twenty, he was recalled home ; the in¬ 
dignation of his father having been somewhat abated, or 
soothed by the intercession of friends. Soon afterwards, 
he entered into the service of the East India Company, 
and became Dewan, or Chief Native Collector of the 


« See “Final Appeal, &c.,” p. 673, London Edition. 
C 



18 


Revenue, in the district of Rungpoor. He here enjoyed 
the distinguished regard of those European gentlemen 
who were associated with him in office; with some of 
whom, and more especially with a Mr. Digby, of the 
Honourable Company’s Civil Service, he formed a per¬ 
manent intimacy and friendship. This gentleman and 
Rammohun Roy commenced and pursued together, a 
course of study, in Eastern and European languages ; 
in which they appear to have mutually assisted each 
other. It was about this time, and while in this employ¬ 
ment, that he acquired that correct taste and elegance in 
the use of the English tongue, which marked his style ; 
and which at first suggested in many minds, a doubt 
whether his works could be the production of a foreign¬ 
er. The correctness of his style is indeed wonderful. 
1 do not think, that in the whole of his English works, 
a single vulgar phrase is employed ; nor any idiomatic 
expression incorrectly applied. Those who have at¬ 
tempted composition in a foreign tongue, of a structure 
and genius widely different from their own, will know 
how to appreciate the difficulties which must have been 
previously overcome. Rammohun Roy, as I am able to 
state, from personal intercourse with him, during his 
residence in London, had read several of the best Eng¬ 
lish authors,—admired their beauties, and quoted se¬ 
lect passages from them, in conversation, with remark¬ 
able ease and propriety of allusion. It is not unimpor¬ 
tant to note his acquisition of the English language; for 
there cannot be the slightest doubt that the treasures 
which it unlocked, enriched his mind with the germs of 
many of those ideas, which he afterwards developed in 
his works. 


19 


In 1804, his father died ; bequeathing to Rammohun 
Roy no part of his property.* In two years more 
Rammohun Roy became, by the death of his two 
brothers, without children, sole heir to the patrimonial 
inheritance, which was considerable. Soon after¬ 
wards, he removed from Burdwan to Moorshedabad; 
where he sent forth, in Persian, with an Arabic preface, 
his first published work, an Essay on the Idolatry of all 
Religions. In this tract, he asserted the unity of the 
Supreme Being ; and openly assailed the doctrines both of 
the Hindoos and Mahommedans ;—nor is it probable that 
those of the nominally orthodox Christians were spared. 
The work raised up a host of enemies. No one attempt¬ 
ed to answer his arguments; but such was the clamour 
raised against him, that he found it convenient, in 1814, 
to remove to Calcutta, and take up his permanent resi¬ 
dence in the capital of the British power in India. He 
here assembled around him a number of intelligent in¬ 
quiring Hindoos, of kindred sentiments with himself; 
with whom he joined, statedly, in social worship. He 
appears, about this period, to have devoted much of his 
time to the critical study of the sacred books of the 
Brahmins : especially the more ancient records of their 
religion. By the perusal of these he became convinced 
that the original faith of Hindooism, is a pure theism;— 
inculcating the existence, perfections, and worship of 
one Eternal, Infinite and All-perfect Mind:—the sole 
Creator and Preserver of the Universe :—who is alone 

* Since this discourse was preached, I find that the author of a life of Ram- 
mobun Roy, which appeared in The Asiatic Journal, stales that he was actually 
disinherited by his father, on account of his opinions; but that he necessarily 
acquired the property, on the death of his elder brothers. 



20 


God, and alone deserving of divine honours ;—and 
that the idolatry and polytheism of the Hindoos are the 
inventions of interested priests and superstitious vo¬ 
taries in modern times. Having, as he thought, discovered 
the great doctrines of the Unity and Spirituality of the 
Godhead in theHindoo Scriptures, he hastened to convey 
to his countrymen a knowledge of the interesting fact; 
by translating several chapters from the Veds and the 
whole of the Vedant from the Sanscrit,—which is a 
dead language, only understood by the learned,—into 
the common languages of the country the Bengallee 
and Hindoostanee. Of the Vedant he also published an 
abridgment which he afterwards translated into Eng¬ 
lish. All his publications upon this subject, which 
amounted to the large number of nine, he printed and 
circulated gratuitously, at his own private expense ; 
which must have been considerable. In the English 
translation of his abridgment of the Vedant, he says :— 
My constant reflections on the inconvenient, or rather injurious rites 
introduced by the peculiar practice of Hindoo idolatry, which more than 
any other Pagan worship, destroys the texture of society; together witli 
compassion for my countrymen, have compelled me to use every possible 
effort to awaken them from their dream of error; and by making them ac¬ 
quainted with the Scriptures, enable them to contemplate, with true devo¬ 
tion, the unity and omnipresence of Nature’s God. By taking the path 
which conscience and sincerity direct, I, born a Brahmin, have exposed my¬ 
self to the complainings and reproaches of some of my relations, whose pre¬ 
judices are strong, and whose temporal advantage depends upon the pre¬ 
sent system. But these, however accumulated, I can tranquilly bear : 
trusting that a day will arrive, when my humble endeavours will be view¬ 
ed with justice, perhaps, acknowledged with gratitude. At any rate, 
whatever men may say, I cannot be deprived of this consolation : my 
motives are acceptable to that Being, who beholds in secret and compen¬ 
sates openly.^’ i 

In the preface to another of his publications,—after 
intimating that sorrow and remorse can scarcely fail. 


sooner or later, to be the portion of him who is conscious 
of having neglected opportunities of rendering be¬ 
nefit to his fellow creatures,—-a sentiment which was 
firmly rooted in his heart, and exercised a constant in¬ 
fluence over his mind,—he adds :— 

“ From considerations like these, it has been, that I, although born a 
Brahmin, and instructed in my youth, in all the principles of that sect, 
being thoroughly convinced of the lamentable errors of my countrymen, 
have been stimulated to employ every means in my po\ver to improve 
their minds, and lead them to the knowledge of a purer system of mo¬ 
rality. Living constantly among Hindoos of different sects and profes¬ 
sions, I have had ample opportunities of observing the superstitious pue¬ 
rilities, into which they have been thrown by their self-interested guides, 
who, in defiance of the law, as well as of common sense, have succeeded 
but too well in conducting them to the temple of idolatry; and while 
they hide from their view the true substance of morality, have infused 
into their simple hearts, a weak attachment to its mere shadow.'^ 

After enumerating some of the evils arising from the 
existing theory and practice of Hindooism, and noticing 
the encouragement held out by it to every species of 
immorality and crime,-—he thus proceeds:— 

“ My reflections upon these solemn truths, have been most painful, 
for many years. I have never ceased to contemplate with the strongest 
feelings of regret, the obstinate adherence of my countrymen to their fatal 
system of idolatry,—enduring,—for the sake of propitiating their sup¬ 
posed deities, the violation of every humane and social feeling. And 
this, in various instances; but more especially in the dreadful acts of 
self-destruction, and the immolation of the nearest relations, under the 
delusion of conforming to sacred religious rites. I have never ceased, I 
repeat, to contemplate these practices with the strongest feeling of regret, 
and to view in them the moral debasement of a race who, I cannot help 
thinking, are capable of better things: whose susceptibility, patience, 
and mildness of character, render them worthy of a better destiny. Un¬ 
der these impressions, therefore, I have been impelled to lay before them 
translations of parts of their scripture, which inculcate not only the en¬ 
lightened worship of one God, but the purest principles of morality ; ac¬ 
companied with such notices as I deemed requisite to oppose the argu¬ 
ments of the Brahmins, in defence of their beloved system. Most ear¬ 
nestly do I pray that the whole may, sooner or later, prove efficient, in 
producing on the minds of Ilindoos, in general, a conviction of the 


22 


rationality of believing in and adoring the Supreme Being only: together 
with a complete perception and practice of that grand and comprehen¬ 
sive moral principle ,—‘ Do unto others as ye would be done by’ ” 

To say that Rammohun Roy experienced much op¬ 
position in his efforts to raise the minds of his country¬ 
men from the gross errors of the prevalent faith, is only 
to say that priests are priests. But he has told the world 
that he had, likewise, some encouragements. 

It is with no ordinary feelings of satisfaction,” he says, in the preface 
to another of his translations, from the Veds,—“ that I have already seen 
many respectable persons of my countrymen, to the great disappoint¬ 
ment of their spiritual guides, rise superior to their original prejudices, 
and inquire into the truths of religion.” “ It seems to me,” he elsewhere 
remarks, “that I cannot better employ my time, than in an endeavour to 
illustrate and maintain truth; and to render service to my fellow labour¬ 
ers, confiding in the mercy of that Being, to whom the motives of our 
actions, and the secrets of our hearts are known.” 

I have extracted these passages at length,because they 
shew, in a remarkably clear light, the mind and charac¬ 
ter of Rammohun Roy. Judge of these passages by a 
fair standard.—Consider them as the compositionsof one 
reared in ignorance of the Gospel, and in the practice 
of the hideous ceremonial of Hindoo paganism, where 
all tended to corrupt, to deaden, and to destroy, at once 
moral feeling and social sympathy ; and you will pro¬ 
nounce them truly wonderful. For grandeur of thought, 
for sublime piety, for pure and benevolent morality,— 
I recollect nothing like them, or to be compared with 
them, in the writings of the ancient classics; so far as 
my knowledge of them extends. And it has been truly 
remarked, that the mind which cherished such senti¬ 
ments, was well prepared for the admission of the truths 
of the Gospel. 

From some expressions in the foregoing extracts, you 


23 


will have conjectured that the establishment of a better 
theology and a purer mode of worship among the Brah¬ 
mins and other Hindoos, was not the exclusive object of 
his concern. To his immortal honour, it deserves to be 
recorded, that Rammohun Roy was the first man in the 
Indian dominions of Britain—the first man,—Native or 
European,—who raised his voice against the practice of 
burning widows on the tomb of their husbands. In this 
cause he laboured with his usual energy, talent, and per¬ 
severance. He presented some memorials to the Go¬ 
vernment on the subject, drawn up with remarkable 
clearness and force. He published several tracts intend¬ 
ed and powerfully calculated to influence the minds of 
his own countrymen. Nor were his exertions vain.— 
Some years before his death, he had the satisfaction of 
seeing his benevolent purposes carried into effect by an 
edict, abolishing for ever, the practice of the Suttee: and, 
what rendered the result still more satisfactory, this de¬ 
cree was sanctioned by the approbation of every intel¬ 
ligent and influential Hindoo, with the exception of 
those who had a direct interest in the continuance of 
the abomination. Had he done no other good but this, 
in his lifetime, who would dare to say that he lived for 
nought ? 

During his residence in Calcutta, he formed a small 
society of persons like himself, of high Brahmin caste, 
for the worship of one God in Unity according to the 
principles of the Veds and Vedant. But his attention 
seems to have soon been turned to the Christian religion. 
From the perusal of the New Testament, in his long and 
uninterrupted researches into religious truth, he found, 
as he asserts, the doctrines of Christ more conducive 


24 


to moral principles, and better adapted to the use of 
moral beings, than any which had come to his know¬ 
ledge.” The doctrine of the Trinity, however, which 
was generally professed by all the Christians with whom 
he was acquainted, and which appeared to him quite as 
objectionable as the Polytheism of the Hindoos, present¬ 
ed an insuperable obstacle to his conversion. He was, 
however, too candid an inquirer to condemn Christian¬ 
ity in the mass, on account of one real or supposed dif¬ 
ficulty. Finding that in other respects, the system fully 
approved itself to his understanding, he determined to 
institute an exact and impartial inquiry into its teaching 
on this important subject. For this purpose, Rammo- 
hun Roy, a Heathen and an unbeliever, undertook a 
task which comparatively few professingChristians, with 
all their loudly vaunted zeal for the sacred Scriptures, 
would have the courage to encounter. He determined 
to study the books of the Old and New Testament, cri¬ 
tically, in the original languages, with the best helps.— 
Por this purpose, he resolved to make himself master of 
the Latin, Greelr, Hebrew, and Chaldee tongues: and 
such was his zeal, that in a comparatively short period, 
he accomplished the Herculean task. I question whe¬ 
ther one in one hundred of the ranters at Anti-Educa¬ 
tion Meetings, have ever done, or attempted half so 
much, out of zeal for the Bible. Having attentively 
perused the original records of the faith, he rose from 
the undertaking with a firm persuasion that the doctrine 
of the Trinity is not inculcated in them ; and that the 
Christian religion is true and divine. And this opinion 
he openly avowed, and consistently maintained, to the 
end of his days. 


26 


The conclusions arrived at by such a mind, on a sub¬ 
ject so weighty, are too important to be passed over 
without a more minute consideration. 

It is evident that Rammohun Roy had no motive to 
bias him to any one particular view of the Christian doc¬ 
trine, in preference to another. With him, all theolo¬ 
gical systems were on a par. Whether the Bible incul¬ 
cated 'IVinitarianism orllnitarianism, was to him a matter 
of perfect indifference. All that he was anxious to obtain, 
was a knowledge of what it really taught. We have 
seen the mental preparation which he brought to the 
study of the Sacred Volume. We have seen the assidu¬ 
ity with which he applied himself to the task.—He read 
the book over carefully, in the original ; omitting no¬ 
thing ; deliberately v/eighing every argument that seem¬ 
ed to bear upon the question which he was so desirous 
of solving ; and availing himself of all aid that he could 
procure from commentators and divines: but without 
implicitly relying upon their authority where their argu¬ 
ments did not satisfy his understanding. Seldom has 
the sacred page been perused by a more assiduous, a 
more competent, or more impartial inquirer. Such being 
his circumstances and feelings, Rammohun Roy search¬ 
ed the Word of God, that he might learn what it actual¬ 
ly taught concerning the Deity himself. And what did 
he find recorded in its pages ? Did he find it therein 
revealed that “ there are three persons in the Godhead, 
the Father, the Son, and the Holy Ghost, and that these 
three are one, the same in substance, equal in power 
and glory ?” Did he read in the Scriptures of a ‘‘ triune 
God?’’ Did he discover there, that self-contradictory 
farrago of conflicting assertions, which the Creed “called 

D 


26 


the Creed of St. Athanasius,” declares must be believ¬ 
ed by whosoever would be saved? No, my Christian 
brethren ; Rammohun Roy, with all his devoted dili¬ 
gence of investigation, discovered none of these things 
in the Bible;—nothing to the same effect with them ;— 
nothing bearing to them the most distant resemblance. 
He there found not a single word respecting a “ holy, 
blessed, and glorious trinity,—three persons and one 
God;” he found there, no “ God the Son;” no “God 
the Holy Ghost.” He found there no mention of 
any God, but the “ One God, THE Father, of whom are 
all things.” He says himself, “ the doctrine of the trin¬ 
ity appears to me so obviously unscriptural, that I am 
pretty sure from my own experience and that of others, 
that no one possessed of merely common sense will fail 
to find its unscripturality, after a methodical study of 
the Old and New Testament, unless previously impress¬ 
ed in the early part of his life with creeds diudi forms of 
preparing the way to that doctrine.” If, as many of 
our fellow Christians tell us, the doctrine of the trinity 
lies at the foundation, nay, is itself the foundation of all 
the truths which Jesus Christ came from Heaven to teach, 
is it not strange that the sacred writers should have buried 
it in a concealment so deep, that itescaped the penetrat¬ 
ing search of an inquirer like Rammohun Roy ? And is 
not the mystery rendered tenfold more mysterious, by 
the supposition of a plenary inspiration, dictating every 
word and syllable of the Divine oracles? Can we sup¬ 
pose that the Holy Spirit would clothe or rather disguise 
its revelations in words and phrases so inadequate to 
their intended object, that to the mind of an inquirer 
such as this, they seemed not only not to teach the tenet 


27 


which is supposed to be the most important of all those 
that they were designed to convey, but even expressly 
and distinctly to teach ihe very contrary ? This, to me, at 
least, appears strange ; and I respectfully submit to the 
supporters of the doctrine to which I have alluded, 
that it is a point, well worthy of their careful consider¬ 
ation. 

Again.—We are told by some of our fellow Christians 
that our Lord Jesus Christ, at the same time that he was 
truly and properly a man, was also the Almighty and 
Eternal God, the Creator and Preserver of the Universe. 
We are told that the disciples who wrote accounts of 
his life and summaries of his doctrine, knew, at the time 
of the composition of their works, that the friend and 
companion with whom they had lived on a footing of 
the most familiar intimacy, whose wanderings they bad 
accompanied, whose sorrows they had shared ; with 
whom they had celebrated the ordinance of the Supper 
on the night in which he was betrayed,—and whom they 
had beheld expiring in agony, nailed upon the cross of 
Golgotha,—was no other than that Omnipresent and 
Omnipotent Being, whose uncontrolled energy sustains 
all worlds, and w’hose ceaseless bounty supports all crea¬ 
tures. The disciples, we are told, knew this. They 
have expressed it in their works so clearly and so fre¬ 
quently,—as we are told,—that the admission of the 
stupendous fact,—a fact, “ at which reason stands aghast, 
and faith, itself, is half-confounded,”—is absolutely ne¬ 
cessary to vindicate both their veracity and that of their 
divine master. But although this i.s a doctrine, which, 
if true, must have shone out conspiciously in every page 
and paragraph of the New' Testament,—a doctrine, 


28 


which,if true,the disciplesof Jesus would have over and 
over again repealed with every copious variety of ex¬ 
pression, emphasis, and admiration ;—it is one which 
Rammohun Roy,—the learned, laborious, and unpreju¬ 
diced investigator,—could not discover in the writings 
of the evangelists and apostles. To use his own words : 
“ I should have felt no apprehension that even the 
most ignorant Hindoos, if left to the guidance of their 
own unprejudiced views of the matter, could miscon¬ 
ceive the clear and distinct assertions they (the books 
of the New Testament,) everywhere contain, of the 
Unity of God, and the subordinate nature of his messen¬ 
ger, Jesus Christ.” Elsewhere, he says,—‘‘ The Scrip¬ 
tures, indeed, in several places, declare that the Son was 
superior even to the angels in Heav^en, living from the 
beginning of the world to eternity, and that the Father 
created all things by him and for him. At the same time, 
I must, in conformity to those very authorities, believ'e 
him as produced by the Supreme Deity among created 
beings.” And again—“ His life,” (the life of Jesus,) 
“declares him to have been as represented in the Scrip¬ 
tures, pure as light, innocent as a lamb, necessary for 
eternal life as bread for a temporal one, and great as the 
angels of God : or rather, greater than they.”^ These 
were the views which the writings of the New Testa- 


* From the expressions used in these extracts, I feel myself justified in claintr- 
ing this illustrious man as a believer in the pre-existence and superhuman 
dignity of our Lord. Nor am I singular in putting this interpretation upon 
his words. Dr. Rees, in the preface to the London Edition of his works, 
says on behalf of the Unitarian Book Society, “ They are aware, that hold¬ 
ing as they do, the strict and proper humanity of Christ as one of the funda¬ 
mental tenets, they may possibly be charged with a dereliction of principle, 
in circulating under their authority, a work which maintains his pre-existence 
and super-angelic dignity. But they rest their defence, &c.” FreJ. p, xviii. 



29 


mentappearedto Rammohun Roy,to convey; and which 
in his second and final “ Appeals,” he has most ably and 
triumphantly vindicated, on the authority of those very 
Scriptures themselves. Strange that the doctrine of 
Christ’s Supreme Deity, if contained in the works of the 
evangelists and apostles, should have completely eluded 
the observation of so patient and industrious an inquir¬ 
er! This also is a difficulty, for which it behoves our 
Trinitarian brethren to account. 

Farther.—We frequently read in the creeds and 
catechisms of human composition, statements of doc¬ 
trine which imply that man is by nature in a state so 
corrupt and depraved, that he neither possesses power 
to do the will of God, nor to repent of his sins. We 
hear it strenuously asserted, that these things require 
the operation of a special grace ; which is vouchsafed 
to some, and denied to others, in accordance with the 
tenour of God’s eternal decree. It is frequently affirmed 
that faith itself is the fruit of this special grace ; and that 
without faith,—including in that term, a full belief in 
all the doctrines which the framers of the catechisms 
and creeds referred to, are pleased to consider essential 
or fundamental,—no works that men can do, no repen¬ 
tance that they can offer, no amendment that they can 
effect,—no effort, no exertions, however determined 
and persevering,—will be accepted by the Supreme 
Being, or recommend them to his favour and forgive¬ 
ness. I am aware that it is difficult to state such doc¬ 
trines, without appearing to exaggerate ; but 1 have 
inserted nothing in this enumeration which I am not 
prepared to justify, by reference to the acknowledged 
standards of various churches ; and I am persuaded 


30 


that the candid and intelligent among our friends, who 
call themselves orthodox, will admit that I have not 
given an unfair account of their opinions. Now, as the 
doctrines above detailed, refer to a most important sub¬ 
ject, the relation between man as a moral being, and 
God as a moral governor;—a relation which it is one 
main object of every revelation to explain and to apply, 
we should expect to find them fully illustrated in the 
Sacred Volume ; and so minutely specified, that it 
would be impossible even for the comparatively heed¬ 
less reader of Scripture, either to overlook or to mis¬ 
conceive them. Such a reader as Rammohun Roy, 
would surely have been able to obtain some knowledge 
of these doctrines, had they been revealed in the wri¬ 
tings of the apostles. But no trace of them appears in 
his writings. On the contrary, he in several places very 
distinctly intimates his dissent from these tenets. To 
this effect is one passage which I select as an instance 
of his mode of treating such subjects. After quoting 
some texts from the Gospel of John, he continues ;— 
These passages, and many others of a similar import, exhibit clearly 
that love of, and adherence to Jesus can be evinced solely by obedience 
to the divine commandments. But if the observance of these command¬ 
ments be treated as practically impossible, the love of Jesus and adhe¬ 
rence to him, must likewise be so considered ; and Christianity altogether 
regarded as existing only in theory. 

“I appeal to the Reverend Editor himself whether we are to set at 
defiance the express commandments of Jesus, under the supposition 
that the manifestation of the love enjoined by him is practically impos¬ 
sible ? Yet this we must do, if we are to adopt the position of the 
Editor, found in his Review, p. Ill, ‘that the most excellent precepts, 
the most perfect law can never lead to happiness and peace, unless by 
causing men to take refuge in the doctrine of the cross’—meaning, I 
presume, the doctrine of the vicarious sacrifice of Jesus on the cross, as 
an atonement for the sins of mankind. 


31 


<^As the Reverend Editor has most fairly and justly confined himself 
to arguments founded on the authority of the Divine Teacher himself, I 
should hope to be allowed to beg him to point out, in order to establish 
his position, even a single passage pronounced by Jesus, enjoining a re¬ 
fuge in such a doctrine as all-sufficient or indispensable for salvation; so 
that his position thus supported, may be placed in competition with that 
founded on those passages which I have quoted in the foregoing para¬ 
graph, shewing both the indispensableness and the all-sufficiency of the 
excellent precepts in question to procure salvation.” 

In reliance,” he elsewhere remarks, '^on numerous promises found in 
the sacred writings, we ought to entertain every hope of enjoying the 
blessings of pardon from the Merciful Father through repentance^ which 
is declared the only means of procuring forgiveness of our failures.” 
Repentance he calls in another place, “ the most acceptable atonement 
on our part to the All-merciful, when we have fallen short of our duty.” 

Such were the sentiments of this distinguished con¬ 
vert. Such the form of Christianity which he em¬ 
braced ; and which alone he considered worthy of all 
acceptation among men. Indeed there exist in his 
own writings sufficient proofs that had he found the 
doctrines, commonly called orthodox, in the Bible, he 
neither could nor would have become a Christian : see¬ 
ing that he looked on some among them as not less 
irrational and absurd than those of the idolatrous Hin- 
dooism in which he had been educated, and which his 
reason had compelled him to renounce. But since, the 
more he examined the sacred oracles of the Christian 
faith, the more did it commend itself to his heart and 
to his understanding, he no longer felt the scruples 
which had at first deterred him from the adoption of 
the religion of the Gospel : and Rammohun Roy be¬ 
came an open and avowed believer in Christ Jesus. 

No sooner had he come to this most important con¬ 
clusion, than he resolved to impart to his idolatrous 
countrymen a knowledge of the holy and benevolent 
religion which he had embraced, in that form which he 


32 


thought best adapted to their state of mind. With this 
view he published in 1819, a short tract, in English, San¬ 
scrit, and Bengallee, entitled “ The precepts of Jesus, the 
Guide to Peace and consisting entirely 

of extracts from the discourses of our Lord, omitting 
ail the passages which have been urged as the foun¬ 
dation of particular tenets by the supporters of contro¬ 
verted doctrines: and also most of the narratives and 
miraculous incidents.— His reasons for following this 
course are stated by himself in the brief preface prehxed 
to the work. 

«I feel persuaded,” he says, “ that by separating from the other 
matters contained in the New Testament, the moral precepts found in 
that work, these will be more likely to improve the hearts and minds 
of men of different persuasions and degrees of understanding. This 
simple code of religion and morality is so admirably calculated to elevate 
men’s minds to high and liberal notions of one God, who has equally 
subjected all living creatures, without distinction of caste, rank or wealth, 
to change, disappointments, pain and death, and has equally admitted 
all to be partakers of the bountiful mercies which he has lavished over 
nature,—and is also so well fitted to regulate the conduct of the human 
race in the discharge of their various duties to God, to themselves, and 
to society, that 1 cannot but hope the best effects from its promulgation 
in the present form.” 

The conduct of Rammohun Roy in presenting to 
his countrymen the didactic and moral parts of the 
Gospel, at first, in a detached form, was evidently 
prompted by reflection on the experience of his own 
conversion. These were the passages which first 
attracted his own attention, interested his feelings and 
allured his mind ; he naturally concluded they were the 
most likely to engage the souls of other persons similar 
in faith and habits. His procedure was warranted by 
reason ; for there is nothing in the nature of things, or 
in the laws of morality that requires any advocate to 


33 


bring forward, at the very outset, those parts of his 
case, which, as he well knows, may and must prevent him 
from obtaining a hearing in urging what farther he 
has to advance. It was demanded by policy ; for had 
Rammohun Roy insisted upon the doctrinal and mi¬ 
raculous portions of the New Testament* in addressing 
persons unprepared to receive them, he would only have 
confirmed them in their prejudices, and strengthened 
them in their obstinate rejection of Christianity altogether. 
Whereas, by presenting to them those sections, whose 
truth, beauty, benevolence, and utility, could not but be 
apparent to every candid observer, he took the most 
promising means of securing their attention and favour, 
when he should afterwards have occasion to introduce 
the other portions of the sacred volume to their notice. 
His conduct was sanctioned by the example of the 
apostles of Christ.—In this sense, Paul openly avowed 
to some of his converts, that he “/cc? them with milk 
and not with meat, because they were not able to bear 
it;'" and even Christ himself spoke the word unto the 
multitudes who frequented his preaching, “ as they were 
able'' to receive it. For the same purpose, he spoke 
much to them in parables ; ^Uhat seeing they might see 
and not perceive ; that hearing they might hear and not 
understand is, that they might attain to some 
impressions of the truth without their knowledge, un¬ 
aware of the process by which it was acquired. 

We might suppose that these reasons would have been 
sufficiently obvious, especially after the explicit state¬ 
ments of Rammohun Roy, in his preface, to secure him 
from misinterpretation. Coming from a man of his pro¬ 
found learning, undoubted integrity, and unwearied as- 

t. 


34 


siduily, we might suppose they would have met with a 
warm welcome from every friend of Christianity in In¬ 
dia; and, more especially, that the missionaries who had 
devoted themselves to the laborious task of diffusing 
the principles of the Gospel among the Hindoos, would 
be eager to embrace such a fellow-labourer; and, anxious 
to avail themselves of his zeal, his abilities, and his know¬ 
ledge, to aid them in their mighty enterprise. Nay, it 
would not have been unreasonable to expect, that they 
might have re-considered their own plan of operation, 
in order, if necessary or expedient, to bring it into closer 
conformity with that adopted by one so much better 
acquainted than themselves with the temper and feel¬ 
ings both of the Moslem and Hindoo population. But, 
unfortunately for Rammohun Roy, and most unfortu¬ 
nately for the progress of Christianity in India, the mis¬ 
sionaries were more wedded to the peculiarities of a sect, 
than e^ger to avail themselves of the services of this il¬ 
lustrious convert. To the shame of the Christian world, 
it must be told, that the first obstruction which Rammo¬ 
hun Roy encountered, in his well-meant efforts to bring 
his countrymen to the knowledge and belief of Chris¬ 
tianity, was thrown in his way, not by the idolatrous 
Hindoos ;—not by the Brahmin priests;—but by Chris¬ 
tians and Christian missionaries. The orthodoxy of the 
Serampore divines was of the first w’ater. They were 
Calvinists, of the strictest sect; and they could not en¬ 
dure that the faith of the Gospel should be presented to 
the eyes of those among whom they laboured, unaccompa¬ 
nied by the inculcation of the Trinity in Unity ; and the 
two natures of Jesus Christ. It was this omission, on 
the part of Rammohun Roy,—for it amounted to no 


36 


more,—he had not said one word against the doctrine 
of the Trinity,—which induced the missionaries, through 
Doctor Marshman, their leader and organ, to speak of 
Rammohun Roy in their periodical work (“ The Friend 
of India,”) as an intelligent Heathen ! whose mind is 
as yet completely opposed to the grand design of the 
Saviour's becoming incarnated 
T his expression, and the observations by which it was 
accompanied, produced an “Appeal to theChristian pub¬ 
lic, from Rammohun Roy; in which he showed the un¬ 
fairness of the epithet applied to himself, and justified 
the method which he had pursued, in compiling the Pre¬ 
cepts of Jesus. Doctor Marshman having, in subsequent 
publications, defended his original remarks, Rammohun 
Roy published, successively, a “ Second Appeal,”—and 
a “ Final Appeal,” in which he enters minutely into the 
argument concerning the doctrines of the Trinity, and 
hypostatic union. In these publications, he has, by co¬ 
pious and cogent reasoning, proved the Absolute Unity 
of the Supreme Being, the Father, to be the Funda¬ 
mental Principle of all the revelations recorded in the 
Old and New Testaments; and while he admits the 
pre-existence and angelic dignity of the Son of God, he 
has demonstrated, by an array of Scriptural authority, 
that one might suppose would carry conviction to the 

mind of the most prejudiced reader,—that he was,_not 

God himself—but his Son,—his messenger and agent; 
deriving all his power and authority from the Father;— 
acting always in subordination to the Father’s willby 
him rewarded for his humiliation and obedience ;—and 
ever submissively owning his dependance on that Great 
Being who had invested him with the commission which 
he bore. But, in expressing his opinions upon these 


36 


doctrines which have excited so much zeal in disputantSj 
and so much heat betw^een contending parties,—he never 
once allows an intemperate or rash expression to escape 
him ; much less any thing savouring of ill will or bitter¬ 
ness towards his opponents. Candour and justice ob¬ 
lige me to add, that, with the one exception of the of¬ 
fensive phrase in the Review of the Precepts of Jesus, 
w’hich called forth his First Appeal, the rev^erend an¬ 
tagonist of Rammohun Roy w^as equally mild and tem¬ 
perate. Seldom, indeed, has a controversy so important 
been carried on in a more courteous and Christian spi¬ 
rit; or one more likely to conduce to the discovery of 
truth. Of the merits of the respective disputants, it 
becomes not me to speak. My own views would 
probably give a tincture to my remarks; but one, not 
likely to be prejudiced in favour of the Unitarian 
advocate, declares, that in him a giant had entered the 
arena of controversy; and that, in India, he had not 
met with his match.'*' 

It deserves to be recorded, in tracing the history of 
this controversy, that the first three publications of 
Rammohun Roy,—namely, “ The Precepts of Jesus/* 
and the First and Second ^'Appeals,** had been printed at 
the Baptist Mission press ; but, on his presenting his 
“ Final Appeal*' he was informed, by the acting pro- 


» The Editor of The India Gazette, adverting to this discussion, and to the 
other labours of this distinguished native, thus writes“ We say distinguish¬ 
ed, because he is so among his own people, by caste, rank, and respectability; 
and, among all men, he must ever be distinguished, for his philanthropy, his 
great learning, and his intellectual ascendancy, in general.” As to the con¬ 
troversy arising out of the Precepts of Jesus, the Editor says, that whatever 
other effects it may have caused, “ it still farther exhibited the acuteness of hia 
mind, the logical power of his intellect, and the unrivalled good temper with 
which he could argue;” and that “it roused up a most gigantic combatant in 
the theological field; a combatant who, we are constrained to say, has not yst 
met with his match here.” 



ST 


prietor, —although in the politest manner possible,’^— 
that he declined printing any other work which he might 
publish on the same subject. Rammohun Roy was, 
therefore, under the necessity of purchasing types for 
his own use, and of depending principally on native 
aid for the execution of the work. The conduct of 
the Rajah, on another occasion, was the exact converse 
of this. When a letter, impugning his sentiments, ap¬ 
peared in a Madras newspaper, and his own reply, 
though brief and respectful, was refused admission, he 
went to the expense of printing the letter for circula¬ 
tion as a small pamphlet. But such was his scrupulous 
impartiality, that he prefixed the attack of his adversary 
verbatim^ in order that every reader might have both 
sides of the argument fairly before him. And, in the 
preface to his Final Appeal, he proposes to establish a 
monthly publication for discussing the scriptural argu¬ 
ments for and against the doctrine of the Trinity, 
which are derived from the various books of the Old 
and New Testament. 

“ If,’’ he adds, any of the Missionary gentlemen choose to profit by 
the opportunity thus afforded them, of defending and diffusing the doc¬ 
trines they have undertaken to preach, I request that an Essay on the 
Book of Genesis, of the kind above intimated, may be sent to me by 
the middle of the month; and, if confined within reasonable limits,— 
not exceeding a dozen or sixteen pages,—I hereby engage to cause it to 
be printed and circulated at my own charge ; and, also, that a reply, 
not exceeding the same number of pages, shall be published along with it, 
by the beginning of the ensuing month.” * 


• It is singular, that this offer of the eminent Brahmin corresponds exactly 
in principle, and almost exactly in expression, with a proposal made to the In- 
tolerants in the Synod of Ulster, at Cookstown, in 1828, by the llev. Doctor 
Montgomery, in the name of the Remonstrants. But neither he nor any of 
his friends knew at the time, that the plan suggested, was sanctioned by so high 
an authority as that of Rammohun Roy. 



ss 


This offer,—which was not accepted, nor, so far as I 
am aware, noticed in any way by the gentlemen of the 
mission,—contrasts advantageously with their refusal to 
allow him the use of their types, even for payment. 
These Reverend Divines might have learned a lesson of 
Christian candour and liberality from him whom they 
styled a Heathen. 

It is not to be supposed, that his old antagonists, the 
idolatrous Brahmins, w^ere idle spectators of this con¬ 
troversy. At the time that the Reverend Missionaries 
were labouring zealously to exclude him from the pale 
of Christianity, and from the honour of the Christian 
name, a legal process was set on foot, to depriv^e him 
of caste, and consequently of his patrimony, on the 
ground of his apostacy from Hindooism, and adop¬ 
tion of a new religion. The proceedings were tedious, 
vexatious, and expensive ;—but, at length, the defendant 
succeeded in establishing, to the satisfaction of the 
court, that caste is not a religious, but a civil institution; 
and, consequently, is not to be forfeited by a simple 
change of faith. This decision, however, did not pre¬ 
vent several of his friends, and part of his family, from 
estranging themselves from him ; thus subjecting his 
affectionate heart to a severe trial. It is to this circum¬ 
stance that he alludes, when he says,— 

“ I am aware, that difference of sentiment has already occasioned 
much coolness towards me, in the demeanour of persons whose friendship 
I hold very dear; and that this protracted controversy has not only pre¬ 
vented me from rendering my humble services to my countrymen, by 
various publications which I had projected in the native languages, but 
has also diverted my attention from all other literary pursuits, for three 
years past. Notwithstanding these sacrifices, I feel well satisfied with 
my present engagements, and cannot wish that I had pursued a different 
course; since, whatever may be the opinion of the world, ray own 


39 


conscience fully approves my past endeavours to defend what I esteem 
the cause of truth.” 

Id the midst of all these complicated and perplexing 
occupations, this indefatigable philanthropist found time 
to organize some charitable associations,—the first ever 
known amongthe natives of India,—and to establish seve¬ 
ral schools, in the town and neighbourhood of Calcutta, 
for the improvement of the rising generation, and more 
especially the female children. To these seminaries, he 
paid close attention. They were carried on entirely 
at his own expense; and the duty of superintending 
them appears to have been considered by him, as afford¬ 
ing an agreeable relaxation from family dissensions, 
legal investigations, and controversial discussions. 

He had long cherished a wish to visit England,—the 
sacred land of freedom and truth ;—but his voyage w’as 
long delayed by the proceedings to which we have ad¬ 
verted. At length, he arrived at Liverpool, in April, 
1831, commissioned, by the Emperor of Delhi, to watch 
over his interests, in the approaching discussions relat¬ 
ing to the India Bill; and raised, by his firmaun or pa¬ 
tent, to the dignity of Rajah. Soon afterwards, he pro¬ 
ceeded to London, where I was then resident; and there 
first I had the high gratification and honour of forming 
his acquaintance, and being admitted to some degree of 
intimacy with him. As the Rajah, on the recommendation 
of a mutual friend,"^ placed his third and youngest son, 
whohadaccompaniedhimto Europe,in the family of Mr. 
Davison and myself, for the purpose of education, and 


♦ The Rev. James Yates, author of the “ Vindication of Unitarianismf in 
reply to Doctor Wardlaw ; and at present pastor of Carter-Jane, London; 
where may God prosper his ministry! 



40 


as he seldom failed to visit os at le ast once every week, 
to inquire as to his progress,—I enjoyed much more 
frequent opportunities than I could otherwise have ho¬ 
ped to possess, of acquiring a knowledge of his manner 
and mind, as developed in ordinary intercourse. I be¬ 
lieve I only speak the general sentiment of all who 
knew him, when I declare, that the extent, vigour, and 
profundity of his mind were much more evident to those 
who conversed with him personally, than to those who 
only knew him in his works. Never have I known a 
person who brought a greater variety of knowledge to 
bear upon almost every topic on which he conversed; 
^never one whose own remarks were more original, 
ingenious, solid, and useful. Yet, with all his great attain¬ 
ments, he was a modest seeker after knowledge. He 
did not disdain to ask information from the youngest 
person in company, if he seemed disposed and quali¬ 
fied to afford it: for he was far removed from the pue¬ 
rile ambition of wishing to appear a universal genius.— 
But he chiefly addressed himself to the old, to whom he 
always paid remarkable deference and respect. He fre¬ 
quently questioned them respecting their recollection 
of the state of moral and political knowledge in their 
youthful days, and as compared with the present time. 
He loved to hear of the progress of society in philan¬ 
thropy, virtue, and religion; and to discuss the means 
by which that progress might be accelerated. 

It occurred to me, that, even while discussing the 
affairs of England, his beloved India was uppermost in 
his thoughts. Often, after conversing on the means 
adopted for the support and education of the poor,— 
upon the industrial and commercial system, and upon 


41 


the social machinery of Britain, some expression 
would escape him, which impressed the attentive ob¬ 
server with the conviction, that the Rajah was treasuring 
up in his mind, facts and suggestions that might be of 
service on his return to that country, for which his bo¬ 
som never ceased to beat with a son’s affectionate solici¬ 
tude It was for India, that he left his native land ;— 
it was for India, that he sojourned among strangers; 
subjecting himself to the thousand inconveniencies of a 
residence amidst a people differing totally in manners 
and customs from those which he was obliged to main¬ 
tain ;—it was for India, that he exposed a delicate con¬ 
stitution to the vicissitudes of a strange climate, and risk¬ 
ed the loss of health and ease, and endangered life 
itself. 

The purity no less than the benevolence of his mind, 
was conspicuous in all the acts and words, and even the 
tones and looks, of the Rajah Rammohun Roy. Offences 
against the laws of morality, which are too often passed 
over as trivial transgressions in European society, ex¬ 
cited the deepest horror in him. His whole manner and 
appearance discovered how much he shrunk from the 
very thought of them, when associated with the names 
of any for whom he had formerly felt respect. The 
admonitions which he addressed to his son, upon such 
subjects, were among the most impressive that I ever 
heard. They have left upon my mind the sentiment of 
a holy sublimity. It was an elevating thing, to hear the 
mild, solemn, and affectionate tones of that voice, in¬ 
culcating the practice of whatsoever things are pure, 
lovely, and of good repute ; and to behold the eye and 
the whole expressive countenance of the Rajah, beam- 

F 


42 


ing with benevolence and piety. Never will the im¬ 
pression of those moments be effaced from the recollec¬ 
tion of those who witnessed them. Nor was it for those 
only with whom he was closely connected, that the Ra¬ 
jah felt and expressed such sympathy. I can tell my 
countrymen, that for Ireland’s welfare, he felt all the in¬ 
terest of a philanthropist. I remember well, that, on 
the first and only occasion when he attended divine 
worship in Carter-lane Chapel, during my ministry, 
my flock were engaged in making a collection for the 
relief of the suffering poor in the West of Ireland, then 
in a state of lamentable distress ; and when I read a let¬ 
ter from a clergyman in that quarter, giving an account 
of the state of things in his neighbourhood, the tears 
which fell from his eyes, declared how deeply he was 
moved by the recital. I have reason to think, that the 
liberal contribution which we were enabled to transmit 
to the general Committee, was materially aided by his 
generosity. The Rajah was habitually serious, pious, 
and even devout. He was in the daily habit of perusing, 
in a very thoughtful manner, some portion or portions 
of the Word of God ; and prayer, both public and pri¬ 
vate, was an ordinance which he never neglected.— 
This practice he observed, no matter what might be his 
avocations ; even when they were of such a nature that 
most Christians would hold them a plausible excuse for 
omitting the duty. He was, as his writings testify, a 
Unitarian Christian. Such he frequently avowed him¬ 
self, both on the title page of his works, where the name 
appears; and by his attendance upon the anniversaries 
of the Unitarian Association, in Loudon. On one of 
these occasions, I heard him deliv^er his sentiments at 


43 


considerable length, with great force and correctness; 
although the weak state of his health, at the time, ren¬ 
dered it impossible for him to make himself heard at a 
distance, and the speech consequently could not be re¬ 
ported. It chiefly dwelt upon the importance of prac¬ 
tical principles, as compared with mere articles of faith ; 
and more especially those which are called mysteries. 

One defect in his character, or perhaps I should say 
in his manner, the partiality of friendship would have 
led me to pass over in silence, or under a general ad¬ 
mission of imperfection : but it has been publicly men¬ 
tioned, and need not now be concealed; the more 
especially, as I am persuaded that the more it is exa¬ 
mined, the more will it appear to admit of extenuation. 
It is this : that either a personal disposition to acqui¬ 
escence, or compliance with the laws of oriental po¬ 
liteness, sometimes induced him to act in such a way 
as allowed strangers to leave him with incorrect im¬ 
pressions of his opinions and views. With those whom 
he knew and loved, he conversed most freely and 
unreservedly upon all topics: and by them his sincerity 
and candour were most highly appreciated. But, in 
conversing with strangers,—and more especially those 
who called upon him out of mere curiosity, without 
any introduction or business of any kind, as multitudes 
did, he would not enter into controversy; even though 
in shunning it, he yielded seeming assent to principles 
most opposite to his known opinions, and which he 
would rather have laid his head upon the block than have 
published to the world as his own. This has been set 
down as insincerity; but, however contrary to our bet¬ 
ter regulated judgment, I am informed that it is no 


44 


more than is required of every person who aspires to 
the character of a well-bred man among the natives of 
India. It would be judging too harshly to condemn 
him, an Oriental and a Hindoo, for non-conformity to a 
European standard. After all, it would be difficult to 
assign a motive for the deception, if he had wished to 
deceive: and it is universally allowed, that few have 
sacrificed more to the cause of truth and sincerity, than 
he. 

Another point which has been sometimes objected to 
in his conduct, is, in my mind, capable of a very easy 
defence : I allude to his anxiety to avoid every act by 
which he might forfeit the privileges of caste. It 
has been held that this anxiety shewed him to be waver¬ 
ing in his profession of Christianity. But, never was 
objection more futile. Even if the distinction of caste 
were founded on religious considerations, the Rajah 
might be defended on the same principles with the 
apostle Paul; who, with the Jews lived as a Jew, that 
he might gain the Jews, though he himself strenuously 
maintained, that those restrictions to which he subject¬ 
ed himself, were abolished. But the best authorities are 
agreed that caste is a civil, not a religious institution.— 
Adherence to it, therefore, is no more a proof of insin¬ 
cerity in the profession of Christianity, than the reten¬ 
tion of a title of nobility would have been. And when 
it is considered, that without caste he would have been 
cut off from intercourse with all the enlightened and 
learned among his countrymen,—and, at the same time, 
would have been deprived of his landed property, suffi¬ 
cient reason will be seen for the conduct which he pur¬ 
sued. This view of the origin of caste was not peculiar 


to Rammohun Roy. It has beeu taken up by other com¬ 
petent and strictly impartial authorities; including the 
Abbe Dubois; the Danish Missionaries, at Travancore, 
the most successful of all the teachers of Christianity in 
India, who freely permit their converts to retain the 
distinction of casie; and, finally, by the Supreme Court 
of Hindoo law, at Calcutta, which, by its decision already 
mentioned, may be considered as having finally settled 
the question. 

But, whatever be the merits or the defects of Rammo¬ 
hun Roy, they are now gone before a higher than any 
human tribunal. His lamented death has left to those 
who knew him, only the melancholy task of meditating 
upon his character, as a thing passed away. If any evil 
appears, be it shunned, as a warning. If much that is 
good shines forth, be it followed as a pattern : and he 
must indeed be an eminently virtuous Christian, who can 
derive no improvement from reflecting upon the exam¬ 
ple of the Rajah Rammohun Roy. 

In the early part of September, he arrived at Stapleton Grove, near 
Bristol, where his son had been passing his vacation, intending to proceed 
thence to winter in Devonshire. In Bristol, he attended worship at the 
Unitarian chapel in Lewin’s Mead; and there he had directed his son 
statedly to attend. 

“ Ten days after his arrival at the house of Miss Castles, his disorder 
began its attacks. He at first thought medical assistance unnecessary; 
but, on Thursday, the 19th September, Mr. Estlin, who had enjoyed 
much intercourse with him during the preceding week, called accident¬ 
ly at Stapleton Grove, and found him so ill with feverish symptoms, as 
to occasion him considerable alarm. Medicines were prescribed and 
followed by some relief; but still there were indications of serious dis¬ 
order. On the following Saturday, Dr. Pritchard visited him, and Dr. 
Carrick attended in consultation on Monday, the 23d. 

^^His indisposition experienced but a temporary check from the reme¬ 
dies : severe spasms, with paralysis, came on during Thursday, and he 
fell into a state of stupor during the afternoon of that day, from which 


46 


he never revived, but breathed his last at twenty-five minutes after two, on 
Friday morning, the 27th September. His son, and two Hindoo ser¬ 
vants, with several attached friends, who had watched over him from the 
first day of his illness, were with him when he expired. 

Mr. Hare was also with him during the greater part of his illness; 
and Mr. Hare’s niece, who was wpII acquainted with his habits, and pos¬ 
sessed his full confidence and strong regard, attended upon him day and 
night with a degree of earnest and affectionate solicitude, well deserving 
the epithet of filial. 

‘‘He repeatedly acknowledged, during his illness, his sense of the 
kindness of all around him, and in strong language expressed the confi¬ 
dence he felt in his medical advisers. He did not converse much, but 
was observed to be often engaged in prayer. He told his son and those 
around him that he should not recover. 

“He was a remarkably stout, well-formed man, nearly six feet in 
height, with a fine, handsome, and expressive countenance. A cast for 
a bust was taken a few hours after his death. 

“ He was interred on Tuesday, 15th October, in the grounds of Staple- 
ton Grove, without any religious service, save that which was offered up 
in silence in the hearts of those who were present at the solemn scene.”* 

Thus departed, at the age of 52 years, one of the most 
extraordinary men whom the world has witnessed for 
centuries: one, whose freedom, vigour, and indepen¬ 
dence of thought, commanded the admiration even of 
adversaries; and whose amiable disposition, purity of 
mind, and benevolence of heart, attached to him, by in¬ 
dissoluble ties, the souls of all who were admitted with¬ 
in the circle of his friends: one whose ardent love of 
truth, and indefatigable search after it, led him to re¬ 
nounce prejudices the most dear, and connexions the 
most beloved ; to embrace opinions once the most ob¬ 
noxious, and to submit to losses and deprivations the 
most painful and severe. He was a man who left all and 
followed Christ: and closely did he tread in his mas- 


• Extracted from a memoir of the Rajah, which appeared in The Bristol 
Gazette. Of this account, and of the biographical preface to the London 
edition of his works, I have freely availed myself, in the foregoing pages. 



47 


ter*s footsteps. His integrity and philanthropy were 
never questioned, and could not be called in question. 
He fell in a land of strangers, surrounded by countenan¬ 
ces on which his eye had never rested, till a few days 
before ; where feature, complexion, language, manners, 
all told him that he was dying in a foreign soil; far 
from his beloved India, for whose good his heart beat 
unceasingly. He was carried off in the midst of his days, 
when much of active usefulness might have been ex¬ 
pected in the course of nature. But, now,—all his be¬ 
nevolent plans are suddenly cut short, and all his high 
thoughts are perished. Alas ! how many hopes has this 

mysterious dispensation brought at once to a close !_ 

We trusted,~we fondly trusted,—that it was he who 
should have redeemed unto Christ the Israel of the East; 
but it has otherwise pleased God, and our duty is resig¬ 
nation. Let us hope that he will, in his own good pro¬ 
vidence, raise up other reformers, to finish the work 
so nobly begun ; and to complete that which is now left 
unfinished for lack of time. Let us pray the Lord of 
the harvest, that he may send forth other labourers into 
this field, men like-minded with the Rajah Rammohun 
Roy. 

1 must hasten to a conclusion : but, before doing so, 
I would make one observation. I have said, that I con¬ 
sider Rammohun Roy as one of those great minds that 
dignify the profession of the Gospel. Let me now di¬ 
rect your attention to the value of his testimony in fa¬ 
vour of Unitarian Christianity. 

The force of prejudice is so great, and the strength of 
principles imbibed in early youth, and confirmed by 
education, so powerful, that it is extremely difficult for 


48 


a man who has been brought up in the belief of any re¬ 
ligious creed, to throw it off in after-life, be it ever so 
erroneous. Such is the power of habit, that the slight¬ 
est pretence of argument, if its tendency be to strength¬ 
en a preconceived opinion, v/ill carry with it the force 
of demonstration ; and the soundest reasoning in oppo¬ 
sition to an established prejudice, will pass unheeded, 
or be derided as a flimsy subterfuge. Rammohun Roy 
has observed, in one of his invaluable works,—teeming 
with sound philosophy and instinct with truth,—that 
if the belief that the idols of their gods are animated, 
were not early instilled into the minds of the Hindoo 
children, it would be impossible, in after life, to palm 
upon them so monstrous an absurditybut, being so in¬ 
stilled and inculcated, it is almost equally impossible to 
prevail on them to reject it. This is a general law of 
the human mind. Hence, persons who have been rear¬ 
ed in the profession of particular creeds and doctrinal 
views of Christianity, can seldom estimate fairly, the 
comparative weight of arguments for and against their 
own tenets. With the best intention to be candid and 
impartial, the mind has a bias, unknown to itself; and 
this influences all its decisions. So strongly did this 
truth present itself to Doctor Watts, that, in one of the 
works which he published, while still a believer in the 
Trinity, he expressed a wish that the whole controversy 
on that subject could be submitted to the arbitration 
of some conscientious Turk or Indian, not a believer in 
Christianity, but furnished with the necessary aids for 
understanding the meaning of the Scriptures.* He in- 

• This proposal gave occasion to one of the best works on the doctrine of 
Trinity,—TomArins’ Sober Appeal to a Turk or an Indiate^ 





49 


V, 


timated his willingness to abide by that person’s decision 
of the question. The experiment has been made. Its 
result has been such, as the friends of Unitarianism had 
long predicted. Rammohun Roy answers to all the con¬ 
ditions proposed. He is the Indian contemplated by 
Doctor Watts. After the fullest and most impartial 
examination, he has published to the world his convic¬ 
tion that the doctrine of the Trinity is not to be found 
in the Bible; and that the Scriptures are uniformly and 
decidedly Unitarian. The weight of this testimony is 
great. In my judgment, it deserves a place among the 
presumptive arguments in favour of Unitarian Chris¬ 
tianity. 

In conclusion.—Let us bless God, for the progress of 
the Gospel throughout the world, up to the present pe¬ 
riod. Let us glorify him for the illustrious men whom 
he has raised up to adorn its profession. Let us rejoice 
in the labours of those who have devoted their lives to 
the illustration and spread of its pure doctrines. Let us 
pray, that a succession of such labourers may be raised 
up to purify it still farther from those corruptions which 
yet obscure its native beauty. Let us trustfully antici¬ 
pate the time, when, in its divine and simple majesty, it 
will be acknowledged and obeyed from the rising to the 
setting sun ; the day, when ‘‘Jehovah shall he King 
over all the earth; when there shall be One Lord, and 
his name One 

FINIS. 


eivlaij. Printer. 




JUST PUBLISHED, 

BY THE SAME AUTHOR, 


THE 

» CREED OF THE MANY, AND THE FAITH OF THE FEW 

A SERMON, 

PREACHED IN GLASGOW, ON SUNDAY, SEP. 29, 1833, 

BEFORE THE 

MEMBERS OF THE SCOTTISH CHRISTIAN UNITARIAN ASSOCIATION, 
AND PRINTED AT THEIR REQUEST. 

Price One Shilling. 








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Neutralizing agent: Magnesium Oxide | 
Treatment Date; Jan. 2005 I 


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